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The prologue of the Fourth Gospel as an introduction to Mosaic Christology.

紀錄類型:	書目-電子資源 : Monograph/item
正題名/作者:	The prologue of the Fourth Gospel as an introduction to Mosaic Christology./
作者:	Wilson, Joshua A.
面頁冊數:	1 online resource (247 pages)
附註:	Source: Masters Abstracts International, Volume: 78-03.
Contained By:	Masters Abstracts International78-03.
標題:	Biblical studies. -
電子資源:	http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=10141847click for full text (PQDT)
ISBN:	9781339971728

The prologue of the Fourth Gospel as an introduction to Mosaic Christology.
Wilson, Joshua A.

The prologue of the Fourth Gospel as an introduction to Mosaic Christology. - 1 online resource (247 pages)

Source: Masters Abstracts International, Volume: 78-03.

Thesis (M.A.)--Trinity International University, 2016.

Includes bibliographical references

In Deut 18:15-18, Moses says that God will send Israel a prophet like himself. Deut 34:10-12 says that no prophet ever arose like Moses for all the signs that he did, who knew God "face to face". Only someone truly unique can fulfill this role. The New Testament recognized Jesus as this one (John 1:18; see Acts 3:22; 7:37). In the Fourth Gospel, the crowds recognize Jesus as "the Prophet" when he multiplied the loaves (6:14-15), a sign that reminded them of the wilderness manna (6:29-31). Hence, scholars have written much on Mosaic Christology. What is lacking is a sustained treatment of how John 1:1-18 can be read as an introduction to this Mosaic Christology. This study seeks to fill that gap. Our introductory chapter surveys past and present studies on Jesus as the New Moses and confirms (1) that Second Temple Judaism expected a future Moses-like prophet, and (2) that the Fourth Gospel portrays Jesus in this light. Chapter two discusses the λoγo&sfgr; as God, and Moses as a type of "god-man", an 'Elohim in relation to Aaron (Exod 4:16) and to Pharaoh (Exod 7:1). Chapter three discusses the λoγo&sfgr; as provider of life and light, foreshadowed by Moses through whom God provided the light of the Torah. Chapter four discusses the λoγo&sfgr; and Moses as prophets who were rejected by their own people. It also discusses the Qumran "Teacher of Righteousness" as a persecuted Moses-like teacher foreshadowing the persecution awaiting the λoγo&sfgr;. Chapter five discusses the λoγo&sfgr; tabernacling among his own, like Yahweh did among the Israelites in the Tabernacle that Moses built. Here the λoγo&sfgr; comes across most clearly as the God who spoke to Moses. Moses, likewise, is his greatest witness. In the conclusion, chapter six, we suggest that this study strengthens the growing scholarly consensus, since the discovery of the Dead Sea Scrolls, that the Fourth Gospel is essentially Jewish. It also challenges the reader to rethink what the Fourth Gospel's Christology is all about. Does the evangelist join the Synoptists in presenting Jesus as a Davidic Messiah? Or is the evangelist more interested in Mosaic typology?

Electronic reproduction.
Ann Arbor, Mich. :
ProQuest,
2023

Mode of access: World Wide Web

ISBN: 9781339971728Subjects--Topical Terms:

2122820
Biblical studies.
Subjects--Index Terms:

ElohimIndex Terms--Genre/Form:

542853
Electronic books.

The prologue of the Fourth Gospel as an introduction to Mosaic Christology.
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502 $a Thesis (M.A.)--Trinity International University, 2016.
504 $a Includes bibliographical references
520 $a In Deut 18:15-18, Moses says that God will send Israel a prophet like himself. Deut 34:10-12 says that no prophet ever arose like Moses for all the signs that he did, who knew God "face to face". Only someone truly unique can fulfill this role. The New Testament recognized Jesus as this one (John 1:18; see Acts 3:22; 7:37). In the Fourth Gospel, the crowds recognize Jesus as "the Prophet" when he multiplied the loaves (6:14-15), a sign that reminded them of the wilderness manna (6:29-31). Hence, scholars have written much on Mosaic Christology. What is lacking is a sustained treatment of how John 1:1-18 can be read as an introduction to this Mosaic Christology. This study seeks to fill that gap. Our introductory chapter surveys past and present studies on Jesus as the New Moses and confirms (1) that Second Temple Judaism expected a future Moses-like prophet, and (2) that the Fourth Gospel portrays Jesus in this light. Chapter two discusses the λoγo&sfgr; as God, and Moses as a type of "god-man", an 'Elohim in relation to Aaron (Exod 4:16) and to Pharaoh (Exod 7:1). Chapter three discusses the λoγo&sfgr; as provider of life and light, foreshadowed by Moses through whom God provided the light of the Torah. Chapter four discusses the λoγo&sfgr; and Moses as prophets who were rejected by their own people. It also discusses the Qumran "Teacher of Righteousness" as a persecuted Moses-like teacher foreshadowing the persecution awaiting the λoγo&sfgr;. Chapter five discusses the λoγo&sfgr; tabernacling among his own, like Yahweh did among the Israelites in the Tabernacle that Moses built. Here the λoγo&sfgr; comes across most clearly as the God who spoke to Moses. Moses, likewise, is his greatest witness. In the conclusion, chapter six, we suggest that this study strengthens the growing scholarly consensus, since the discovery of the Dead Sea Scrolls, that the Fourth Gospel is essentially Jewish. It also challenges the reader to rethink what the Fourth Gospel's Christology is all about. Does the evangelist join the Synoptists in presenting Jesus as a Davidic Messiah? Or is the evangelist more interested in Mosaic typology?
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538 $a Mode of access: World Wide Web
650 4 $a Biblical studies. $3 2122820
650 4 $a Theology. $3 516533
653 $a Elohim
653 $a Jesus
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653 $a Memra
653 $a Moses
653 $a Torah
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773 0 $t Masters Abstracts International $g 78-03.
856 4 0 $u http://pqdd.sinica.edu.tw/twdaoapp/servlet/advanced?query=10141847 $z click for full text (PQDT)